The prohibition, however, is the work of fallible interpretations by religion scholars. Indonesia's prominent feminist Muslim scholar, Siti Musdah Mulia, explains that homosexuality is a natural phenomenon as it was created by Allah, and thus allowed by Islam. Even in a relation to one of the most controversial issues in Islam-homosexuality-a positive, feminist interpretation is possible. Yet strong feminist voices are also heard in Indonesia's Muslim circles. She maintains that Allah's jamal qualities are associated with beauty that, although originally evaluated as being at the same level as Allah's masculine qualities that are associated with majesty, have en subsumed in the 14 centuries since the Quran was revealed. The California-based Muslim scholar Amina Wadud (1999) describes the jalal (masculine) and jamal (feminine) attributes of Allah as a manifestation of sacred unity. According to those readings, sexuality is seen in an affirmative, positive light, being generally described as a sign of God's mercy and generosity toward humanity, characterised by such valued qualities as tranquillity, love, and beauty. Feminist Muslim writers, such as Fatima Mernissi (1985), Riffat Hassan (1987), and Musdah Mulia (20), locate their interpretations in the primary source of Islam-the Quran. Even the Quran has abundant interpretations. There are many different interpretations and, apart from the Quran, many sources are contested.

In spite of protests by religious right-wing leaders, Islam does not have a single source of its so-called 'Islamic tradition'.

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